Chapter Two Mistakes Regarding Places of Salāt
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Mistakes Regarding Places of Salāt Chapter Two Mistakes Regarding places of Salāt * Prostrating oneself on the soil of Karbulā’ or a stone of its land believing in its holiness. * Performing Salāt towards pictures or on carpet full of pictures and decorations. * Performing Salāt on graves or towards them. * Assigning certain spot in the mosque on which Salāt is always done. * Mistakes pertaining to the Sutra. * Deviation from the direction of Qiblah in Salāt - 55 - Chapter Two - 56 - Mistakes Regarding Places of Salāt [11] Prostrating oneself on the land of Karbulā’ or on a stone of its land when doing Salāt believing in its holiness and superiority: The holinees of the land of Karbulā’ is not proved by any of the authentic ahādīth not to mention prostrating oneself on its land nor the superiority of prostrating oneself on a stone of its land when doing Salāt -as the Shī‘ah do. If such an act [i.e. prostrating oneself on a holy land] were recommended, prostrating oneself on a stone taken from the land of the two Harams [In Makkah and Madīnah] would have been more recommended. Indeed, this is of the Shī‘ah innovations in religion and their extravagant sanctification of the prophet’s () household and their traces. The Shī‘ah deviant minds believe that a human’s mind is the main source from which Shar’rulings are delivered; whatever the mind decides as good or bad it must be as such. Sound minds, however, could easily recognize the falsehood of the narrations the Shī‘ah related about the holiness of the land of Karbulā’ The eminent ‘Ālim Al-Albānī Said: ‘I have read a treatise written by Sayyid Abdir Ridā Al-Mar ‘ashī Ash-Shahrastānī, one of the Shī‘ah, titled with “Prostration on the Husayniyyah land”. The writer said: ‘The superiority of prostrating oneself on it [Karbulā’] was established through many narrations traced back to the prophet’s () house hold which affirm its holiness and the greatness of those buried in it [i.e. Al-Husain Ibn Fatimah bint Muhammad ()] . The prophet’s () house hold affirmed that prostrating on it [the land of Karbulā’] illuminates all that is between this land down to the seventh one. In another narration: ‘[prostrating on the land of Karbulā’] reveals the seven layers of the unseen’, in a third one: ‘Allāh () Accepts the Salāt done on it more than any other place’. - 57 - Chapter Two A fourth narration states: ‘Prostrating oneself on the soil of Al- Husain’s grave fills the seven earths with light’.(1) Then the Shaikh [Al-Albānī] commented: ‘Indeed we know that such narrations are forged ones and the prophet’s () household members are free from them. Further more, these narrations have no chains of narrators which a Mhhaddith could use to examine their authenticity. On the contrary, all these narrations are either Mursal or Mu‘dal ones’. The writer went on in his lies claiming that such narrations are not only documented in their [the Shiī‘ah] books but also in the Sunnah ‘Ulam’s books ; he says: ‘The narrations pertaining to the superiority of the Husayniyyah land and its holiness are not only documented in our books but also in the original books of the other Islamic sects [meaning the books of the Sunnah ‘Ulama] through their own chains of narrators, documented by their own ‘Ulamah such as: the narrations documented by As-Suyūtī in “Al-Khasā’ is Al-Kubrā”, chapter: “the prophet () foretells the killing of Al- Husain”. In this chapter, As-Suyūti narrated more than twenty narrations from Al-Hākim, Al-Baihaqī, Abū Nu‘aim, At-Tabarānī(2) and Al-Haithamī in Al-Majma’(3) and many other well-Known narrators’. (4) You should know, dear muslim brother, that there is no single hadīth in Al-Haithamy’s nor in As-Suyūti’s compilations that indicates the holiness of Al-Husainiyyah land. The ahādīth only affirm that Al-Husain () will be killed there. The Shī‘ah, however, stick to fabricated ahādīth to support their claims!! He [Sayyid Abdir Rida] went far to ascribe forged acts of worship to the prophet (). He said: ‘The prophet () was the first to prostrate himself on a disc of clay after ’Uhud battle took place between the muslims and the Mushrikūn of Quraish which resulted (1) “As-Sujūd ‘Alā At-Turbah Al-Husainiyyah” (p. 15). (2) In the original manuscript “At-Tabarī”. (3) Majm ‘Az-Zawā’id (vol. 9 p.191). (4) As-Sujūd ‘Alā At-Turbā Al-Husainiyyah”. (p. 19). - 58 - Mistakes Regarding Places of Salāt in the death of Hamza, the prophet’s () uncle. The prophet () then ordered all muslim women to weep Hamzah in their memorial gatherings. Muslims [the Sahābah] even took some of his grave soil in order to seek blessings by prostrating themselves on and making rosaries of its pebbles, as is stated in “Al-’Ard wat Turbah Al- Husainiyyah” [The land and soil of Al-Husain]. The prophet’s () companions - among whom were many Fuqahā’ - indeed did that’.(1) “Al-’Ard wat Turbah Al-Husainiyyah” is one of the Shī‘ah books which is full of forged facts and fabrications about the prophet () one of which is that he () was the first one to prostrate himself on a stone of the Karbulā’ land. But, what is the relationship between this forged fact and the prophet’s () order to muslim women to weep Hamzah ()?? although he () himself took a solemn pledge from muslim women not to weep their deaths - as is narrated by both Bukhārī and Muslim through a narration traced back to ’Umm ‘Atiyyah. Sayyid Abdir Rida built these two forged facts upon a third one which is that the prophet’s companions took some of Hamzah’s grave soil to prostrate on seeking its blessings!! This is indeed a forged fact about the Sahābah () who are far away from doing such idolatry act. The writer, did not provide any authentic source from which he took these information; he only refers the reader to a book called “Al-Ard wat Turbah Al- Husaininyyah” which was written by one of the Shī’ah whose name is unknown. Sayyid Abdir Rida went on in his lies saying: ‘One of these [Sahābah] Fuqahā’ is Masrūq Ibn Al-’Ajda’(d. 62) a reverend Tābi‘i and a reliable narrator of ahadīth whose narrations fill the six Sihāh. This Tābi‘i used to take a brick of the Madīnah land to prostrate on when doing Salāt in his journeys!! as is related by the eminent hadīth narrator Abū Bakr Ibn Abī Shaibah in his “Musannaf” (vol. 2) chapter, “carrying something to prostrate on in (1) As-Sujūd ‘Alā At-Turba Al-Husainiyyah. (p. 13). - 59 - Chapter Two journeys”. He [Abū Bakr] narrated this fact about Masrūq through two ways of narration’.(1) Commenting on Sayyid Abdir Rida’s claims, Al-’Albānī said: ‘Sayyid Abdir Rida’s claims are a mixture of many lies; the first: the word “journeys” which he used is a general word which covers all kinds of journeys whether on mounts or by sea, the thing which contradicts the authentic fact about Ibn Masrūq’s journeys. The second: ‘Sayyid Abdir Rida’s affirmed that Masrūq used to do such an act the thing which is not authenticated through any authentic narration. The only narration regarding this issue is a Munaquati’ one. The third: Sayyid’s statement “through two ways of narration” is not true; there is only one way of narration traced back to Muhammad Ibn Sīrīn which Ibn Abī Shaibah narrated in his “Musannaf” (vol. 2/ p.43/ no2) from Yazīd Ibn Ibrāhīm from Ibn Sīrīn who said: ‘I was told that Masrūq used to carry a brick with him to prostrate on when doing Salāt’. Another narration from Ibn Awn from Muhammad states that ‘Masrūq used to carry a brick with him whenever he travels by ship to prostrate on when doing Salāt’. These two ways of narration are actually one way; the difference is that the first one begins with “I was told”, while the second one does not, although both of their narrators are reliable ones. “Al-Mustalah” principles state that any additional information confirmed in any narration must be accepted and taken into consideration; consequently, the first narration is considered a weak one for there is an unknown narrator in its chain and so can not be ascribed to Masrūq () as the Shī‘ah do. The fourth: This Shī‘ī [Sayyid Abdir Rida] has inserted in the narration that which is not originally part of it, that is “from the Madīnah soil”. Do you know why he did so?? He did so to convince the reader that it is legally permissible for a muslim to (1) The previous reference. - 60 - Mistakes Regarding Places of Salāt take something of a holy land -such as Karbulā’- to prostrate on when doing Salāt seeking its blessings!! Since the original narration is not authentic; it is only of the Shī‘ah fabrications, you can easily realise the falsehood of their act. How could one dare ascribe falsehood to the prophet () in order to support his false claims? The Shī‘ah are truly as many Imāms described them as being: ‘the most lying among the all sects’. (1) Shaikh Alī Al-Qārī said: ‘A muslim is strongly recommended to abandon whatever the Rāfidah do or practice; such as prostrating oneself on a stone placed, on the carpet when doing Salāt. Indeed, according to the Jumhūr -prostrating oneself on the ground is better than on the carpet, but since placing a stone on a carpet to prostrate on is an innovation which the Rāfidah inserted in religion and hence one of their symbols, a muslim should abandon such an act for two reasons: The first: doing it implies one’s agreement with their Bid‘ah.